the nature of such things will beare though you are not at all concerned in it yet we will give you leave to â—riumph over us And if our own Congregations be not Churches whatsoever we are we are not Schismaticks for Schisme is an evill amongst the members of a Church if S. Paul may be believed But we have forsaken the Church of Rome But Gentlemen shew first how we were ever of it No man hath lost that which he never had nor hath left the place or station wherein he never was Tell me when or how we were members of your Church We know not your language you are Barbarians to us It is impossible we should assemble with you But your Forefathers left that Church and you persist in their evill Prove that your Forefathers were ever of your Church in any communion instituted by Christ and you say somewhat To desert a mans station and relation which he had on any other account good or bad is not Schisme as shall farther be manifested Upon the same principle a plea for freedome from the charge of any Church reall or pretended as Nationall may be founded and confirmed either we are of the Nationall Church of England to give that instance or we are not if we are not and are exempted by our Protestation as before whatever we are we are not Schismaticks if we are fatally bound unto it and must be members of it whether we will or no being made so we know not how and continuing so we know not why shew us then what duty or office of Love is incumbent on us that we doe not performe Doe we not joyne in externall acts of worship in Peace with the whole Church Call the whole Church together and try what we will doe Doe we not joyne in every Congregation in the Nation This is not charged on us nor will any say that we have right so to doe without a Relation to some particular Church in the Nation I know where the sore lyes A Nationall Officer or Officers with others acting under them in severall subordinations with various distributions of power are the Church intended A non-submission to their rules and constitutions is the Schisme we are guilty of Quem das finem Rex magne laborum But this pretence shall afterwards be sifted to the utmost In the meane time let any one informe me what duty I ought to performe towards a Nationall Church on supposition there is any such thing by vertue of an Institution of Jesus Christ that is possible for me to performe and I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it To close these considerations with things of more immediate concernment Of the divisions that have fallen out amongst us in things of Religion since the last Revolutions of this Nation there is no one thing hath been so effectuall a promotion such is the power of Tradition and prejudice which even beare all before them in humane affaires as the mutuall charging one another with the guilt of Schisme That the notion of Schisme whereon this charge is built by the most if not all was invented by some of the Ancients to promote their plea and advantage them with them with whom they had to doe without due regard to the simplicity of the Gospell at least in a suitablenesse to the present state of the Church in those daies is too evident For on very small foundations have mighty fabricks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Religion been raised As an Ability to judge of the present posture and Condition of affaires with counsell to give direction for their order and mannagement towards any end proposed not an Ability to contriâ—e for events and to knit on one thing upon another according to a probability of successe for continuance which is almost constantly disturbed by unexpected providentiall interveniences leaving the Contrivers at a perplexing losse will be found to be the summe of humane wisdome so it will be our wisdome in the things of God not to judge according to what by any meanes is made present to us and its principles on that account rendred ready to exert themselves but ever to recoile to the originall and first institution When a man first falls into some current he finds it strong and almost impassable trace it to its fountaine and it is but a dribling gutter Paul tells the members of the Church of Corinth that there were divisions amongst them breaches of that Love Order that ought to be observed in Religious Assemblies Hence there is a sinne of Schisme raised which when considered as now stated doth no more relate to that treated on by the Apostle then Simon Sonne of Jonas lovest thou me doth to the Popes Supremacy or Christs saying to Peter of John If I will that he tarry till I come what is that to thee did to the report that went afterwards abroad that that Disciple should not die When God shall have reduced his Churches to their Primitive Purity and institution when they are risen and have shaken themselves out of the dust and things of Religion returne to their native simplicity it is scarce possible to imagine what Vizards will fall off and what a contrary appearance many things will have to what they now walke up and downe in I wish that those who are indeed really concerned in this businesse namely the members of particular Churches who have voluntarily given up themselves to walke in them according to the appointment of Christ would seriously consider what evill lyes at the door if they give place to causelesse differences and divisions amongst themselves Had this sinne of Schisme been rightly stated as it ought and the guilt of it charged in its proper place perhaps some would have been more carefull in their deportment in their Relations At present the dispute in the World relating hereunto is about Subjection to the Pope and the Church of Rome as it is called And this mannaged on the Principles of Edicts of Councells with the practices of Princes and Nations in the dayes long agoe past with the like considerations wherein the concernment of Christians is doubtlesse very small Or of Obedience and conformity to Metropolitan and Diocesan Bishops in their constitutions and wayes of worship joyntly or severally prescribed by them In more Ancient times that which was agitated under the same name was about persons or Churches renouncing the Communion and Society of Saints with all other Churches in the World consenting with them in the same Confession of Faith for the substance of it And these differences respectively are handled in reference to what the state of things was and is grown unto in the dayes wherein they are mannaged When Paul wrote his Epistle there was no occasion given to any such Controversies nor foundation laid making them possible That the Disciples of Christ ought every where to abound in love and forbearance towards one another especially to carry all things
and visible of any Church or Churches on the pretension and plea be it true or otherwise that the worship Doctrine discipline instituted by Christ is corrupted among them with which corruption he dares not defile himselfe it is no where in the Scripture called Schisme noâ— is that case particularly exemplified or expressely supposed whereby a judgement may be made of the fact at large but we are left upon the whole matter to the guidance of such generall principles and Rules as are given us for that end and purpose What may regularly on the other hand be deduced from the commands given to turne away from them who have only a forme of Godlinesse 2 Tim. 3. 5. to withdraw from them that walk disorderly 2 Thes 3. 6. not to beare nor endure in communion men of corrupt principles and wicked lives Rev. 2. 14. but positively to separate from an Apostate Church Rev. 18. 4 that in all things we may worship Christ according to his mind and appointment what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like is without the compasse of what I am now treating about Of one particular Church departing from that communion with another or others be it what it will which it ought to hold unlesse in the departing of some of them in some things from the common Faith which is supposed not to relate to Schisme in the Scripture we have no example Diotrephes assuming an Authority over that Church wherein he was placed 3 Joh. 9 10. and for a season hindering the brethren from the performance of the duty incumbent upon them toward the great Apostle and others makes the nearest approach to such a division but yet in such a distance that it is not at all to our purpose in hand When I come to consider that communion that Churches have or ought to have among themselves this will be more fully discussed Neither is this my sence alone that there is no instance of any such separation as that which is the matter of our debate to be found in the Scripture It is confessed by others differing from me in and about Church affaires To leave all ordinary communion in any Church with dislike where opposition or offence offers it selfe is to separate from such a Church in the Scripture sence such separation was not in being in the Apostles time say they Papâ—â—accom p. 55. But how they came to know exactly the sence of the Scripture in about things not mentioned in them I know not As I said before were I unwilling I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther Nor is there need of adding any thing to demonstrate how little the conscience of a godly man walking peaceably in any particular Church society is concerned in all the clamarous disputes of this Age about it being built on false Hypotheses presumptions and notions no other way considerable but as received by tradition from our Fathers But I shall for the sake of some carry on this Discourse to a fuller issue There is another common notion of Schisme which pleads to an originall from that spoken expressly of it by a parity of reason which tolerable in it selfe hath been and is injuriously applyed and used according as it hath fallen into the hands of men who needed it as an engine to fixe or improve them in the station wherein they are or were wherewith they are pleased Indeed being invented for severall purposes there is nothing more frequent then for men who are scarce able to keep off the force of it from their own heads whilest mannaged against them by them above at the same time vigorously to apply it for the oppression of all under them What is on all hands consented unto as its generall nature I shall freely grant that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men prevailing themselves thereon Let then the generall demand be granted that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach of Vnion which I shall attend with one reasonable postulatum namely that this union be an union of the appointment of Jesus Christ The consideration then of what or what sort of union in reference to the worship of God according to the Gospell is instituted appointed by Jesus Christ is the proper foundation of what I have farther to offer in this businesse Let the breach of this if you please be accounted Schisme for being an evill I shall not contend by what name or title it be distinguished It is not pleaded that any kind of relinquishment or desertion of any Church or Churches is presently Schisme but only such a separation as breakes the bond of Vnion instituted by Christ Now this union being instituted in the Church according to the various acceptions of that word so is it distinguished Therefore for a discovery of the nature of that which is particularly to be spoken to and also its contrary I must shew 1. The severall considerations of the Church wherein and with which union is to be preserved 2. What that union is and wherein it doth consist which according to the minde of Christ we are to keep and observe with the Church under the severall notions of it respectively 3 And how that union is broken and what is that sinne whereby it is done In handling this triple proposall I desire that it may not be expected that I should much insist on any thing that falls in my way though never so usefull to my end and purpose which hath been already proved and confirmed by others beyond all possibility of controule and such will many if not most of the principles that I proceed upon appeare to be CAP. IV. Severall Acceptations in the Scripture of the name Church Of the Church Catholick properly so called Of the Church visible Perpetuity of particular Churches A mistake rectifyed The nature of the Church Catholick evinced Bellarmine his description of the Church Catholick Vnion of the Church Catholick wherein it consists Vnion by way of consequence Vnity of Faith Of Love The Communion of the Catholick Church in and with itsselfe The breach of the Vnion of the Church Catholick wherein it consisteth Not morally possible Protestants not guilty of it The Papall world out of interest in the Church Catholick As partly profane Miracles no evidence of Holinesse Partly ignorant Selfe Justitiaries Idolatrous Worshippers of the Beast TO begin with the first thing proposed The Church of Christ living in this world as to our present concernment is taken in Scripture three wayes 1. For the Mysticall body of Christ his Elect Redeemed Justifyed and Sanctifyed ones throughout the world commonly called the Church-Catholick-Militant 2. For the Vniversality of men throughout the world called by the preaching of the word visibly professing and yeilding obedience to the Gospell called by some
Land but by the voluntary consent of the Officers of the Parochiall Churches and others joyning with them the Saints of God in this Nation who have not formerly been given up unto or disposed of in this order by their own voluntary consent nor are concerned in it any farther then by their habitation within some of these different Precincts that by publick Authority or consent of some amongst them are combined as above nor do believe such Assâ—ciations to be the institutions of Christ whatever they prove to be in the issue I say they are by their dissent and refusall to subject themselves to this Order not in the least liable to the charge of Schisme whatever they are who neglecting the great duty of Love and forbearance would by any means whatever impose upon them a necessity of so doing For besides what they have to plead as to the Non-institution of any such ordinary Associations investiture of them with power and Authority in and over the Churches they are not guilty of the disturbance of any order wherein they were stated according to the minde of Christ nor of the neglect of any duty of Love that was incumbent on them For the latter suppose a man stated in a particular Church wherewith he hath walked for a season He discovers that some perhaps of the Principles of its constitution are not according to to the minde of Christ something is wanting or redundant and imposed in practice on the members of it which renders the communion of it by reason of his doubts and scruples or it may be cleare convictions not so usefull to him as he might rationally expect it would be were all things done according to the minde of Christ that also he hath declared his judgement as he is able and dissatisfaction if no reformation doe ensue This person I say is doubtlesse at liberty to dispose of himselfe as to particular Church Communion to his own best advantage But now suppose this Congregation whereof a man is supposed to be a member is not reformed will not nor cannot reforme it selfe I desire that it may be minded with whom I have to do viz. those who own a necessity of Reformation as to the Administration of Ordinances in respect to what hath been hitherto observed in most Parochiall Assemblyes Those I have formerly dealt withall are not be imposed on with this Principle of Reformation they acknowledge none to be needfull but they are not concerned in our present enquiry Their charge lyes all in the behalfe of the Church of England not of particular Assemblyes or Parishes which it is not possible that according to their principle they should own for Churches or account any separation from any of them to be balme worthy but only as it respecteth the Constitutions of the Church Nationall in them to be observed If any claime arise on that hand as to Parochiall Assemblyes I should take liberty to examine the foundation of the plea and doubt not but that I may easily frustrate their attempts But this is not my present businesse I deale as I said with them who own Reformation and I now suppose of the Congregation whereof a man is supposed to be a member on any account whatever not to be reformed In this case I aske whether it be Schisme or no for any number of men to reforme themselves by reducing the practice of worship to its originall institution though they be the minor part lying within the Parochiall precinct or for any of them to joyne themselves with others for that end and purpose not living within those precincts I shall boldly say this Schisme is commanded by the Holy Ghost 1 Tim. 6. 5. 2 Tim. 3. 5. Hos 4. 15. Is this yoke laid upon me by Christ that to goe along with the multitude where I live that hate to be reformed I must forsake my duty and despise the priviledges that he hath purchased for me with his owne precious blood Is this an unity of Christs Institution that I must for ever associate my selfe with wicked and prophane men in the worship of God to the unspeakable detriment and disadvantage of my own soule I suppose nothing can be more unreasonable then once to imagine any such thing However not to derive this businesse any farther but to put it to its proper issue When it is proved that this is the will and appointment of Jesus Christ that every Believer who liveth within such a precinct allotted by Civill Constitutions wherein the people or Inhabitants do or may usually meet for the celebration of the worship of God or which they have light for on any account whatever doe make profession of how prophane soever that part of them be from whom the whole is denominated how corrupt soever in their worship how dead soever as to the power of Godlinesse must abide with them and joyne with them in the Administration and worship and that indispensably this businesse may come againe under debate In the meane time I suppose the people of God are not in any such subjection I speake not this as laying down this for a principle that it is the duty of every man to separate from that Church wherein evill and wicked men are tollerated though that opinion must have many other attendances before it can contract the least affinity with that of the same sound which was condmned in the Donatists but this only I say that where any Church is over borne by a multitude of men wicked and prophane so that it cannot reforme it selfe or will not according to the minde of Christ a Believer is so farre at liberty that he may desert the Communion of that society without the least guilt of Schisme But this state of things is now little pleaded for It is usually objected about the Church of Corinth that there was in it many disorders and enormous miscarriages divisions and breaches of Love miscarriages through drink at their meetings grosse sins in the incestuous person tolerated false doctrine broached the Resurrection denyed and yet Paul advises no man to separate from it but all to performe their duty in it But how little our present plea defensative is concerned in this instance supposed to ly against it very few considerations will evince 1. The Church of Corinth was undoubtedly a true Church lately instituted according to the minde of Christ and was not fallen from that priviledge by any miscarriage nor had suffered any thing destructive to its being which wholy differences between the case proposed in respect of many particulars and the instance produced We confesse the abuses and evills mentioned had crept into the Church and doe thence grant that many abuses may doe so into any of the best of the Churches of God Nor did it ever enter into the heart of any man to think that so soon as any disorders fall out or abuses creep into it it is instantly the duty of any to fly
out of it like Pauls Mariners out of the ship when the storme grew hazardous It being the duty of all the members of such a Church untainted with the evills and corruptions of it upon many accounts to attempt and labour the remedie of those disorders and rejection of these abuses to the uttermost which was that which Paul advised the Corinthians all and some unto in obedience whereunto they were recovered But yet this I say had the Church of Corinth continued in the condition before prescribed that notorious scandalous sinnes had went unpublished unreproved drunkennesse continued and practised in the Assemblies men abiding by the denyall of the Resurrection so overturning the whole Gospell and the Church refusing to do her duty and exercise her Authority to cast all those disorderly persons upon their obstinacy out of her communion It had been the duty of every Saint of God in that Church to have withdrawn from it to come out from among them and not to have been partaker of their sinnes unlesse they were willing to partake of their plague also which on such an Apostacy would certainly ensue I confesse Austin in his single booke against the Donatists post collationem cap. 20. affirmes that Elijah and Elisha communicated with the Israelites in their worship when they were so corrupted as in their dayes and separated not from their Sacraments as he calls them but only withdrew sometimes for feare of persecution a mistake unworthy so great and wise a person as he was The publick worship of those 10 Tribes in the dayes of those Prophets was Idolatrous erected by Jeroboam confirmed by a Law by Omri and continued by Ahab That the Prophets joyned with them in it is not to be imagined But earnestnesse of desire for the attaining of any end sometimes leaves no roome for the examination of the Medium's offering their service to that purpose Let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of Schisme allowing the Terme to passe in its large and usuall acceptation receding for the sake of the Truths farther ventilation from the precise propriety of the word annexed to it in the Scripture The summe is we have broken no bond of Vnity no order instituted or appointed by Jesus Christ have causelessly deserted no station that ever we were in according to his mind which alone can give countenance to an accusation of this Nature That on pure grounds of conscience we have withdrawn or doe withhold our selves from partaking in some wayes engaged into upon meer grounds of Prudence we acknowledge And thus from what hath been said it appeares in what a faire capacity notwithstanding any principle or practice owned by us we are to live peaceably and to exercise all fruits of Love towards those who are otherwise minded There is not the least necessity on us may we be permitted to serve God according to our light for the acquitting our selves from the charge which hath made such a noise in the world to charge other men with their failings great or small in or about the ways and worship of God This only is incumbent on us that we manifest that we have broken no bond no obligation or tye to communion which lay upon us by the will appointment of Jesus Christ our Lord and Master what is prudentially to be done in such a Nation as this in such a time as this as to the worship of God we will treate with men at farther leisure and when we are lawfully called thereto It may be some will yet say because it hath been often said there is difference between reforming of Churches already gathered and raised and raising of Churches out of meer materialls The first may be allowed but the latter tends to all manner of Confusion I have at present not much to say to this objection because as I conceive it concernes not the businesse we have in hand Nor would I have mentioned it at all but that it s insisted on by some on every turne whether suited for the particular cause for which it is produced or no. In briefe then 1. I know no other reformation of any Church or any thing in a Church but the reducing of it to its primitive Institution and the order allotted to it by Jesus Christ If any plead for any other Reformation of Churches they are in my judgement to blame And when any society or Combination of men whatever hitherto it hath been esteemed is not capable of such a Reduction and Renovation I suppose I shall not provoke any wise and sober person if I professes I cannot look on such a society as a Church of Christ and thereupon advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospell Administrations to take some other peaceable course to make themselves partakers of them 2. Were I fully to handle the things pointed to in this Objection I must mannage Principles which in this Discourse I have not been occasioned to draw forth at all or to improve Many things of great weight and importance must come under debate and consideration before a cleare account can be given of the case stated in this Objection as 1. The true nature of an instituted Church under the Gospell as to the matter forme and all other necessary constitutive causes is to be investigated and found out 2. The nature and forme of such a Church is to be exemplifyed from the Scripture and the stories of the first Churches before sensibly infested with the poyson of that Apostacy which ensued 3. The extent of the Apostacy under Antichrist as to the ruining of instituted Churches making them to be Babylon and their worship Fornication is duely and carefully to be examined Hic labor Hoc opus Here lyes our disorder and division hence is our darknesse and pollution of our garments which is not an easy thing to free our selves of though we may arise yet we shall not speedily shake our selves out of the dust 4. By what way and meanes God begat anew and kept alive his Elect in their severall Generations when Antichristian darknesse covered the Earth and thick darknesse the Nations supposing an intercision of instituted Ordinances so farre as to make a nullity in them as to what was of simple and pure Institution what way might be used for the fixing the Tabernacle of God againe with men and the setting up of Church worship according to his minde and will And here the famous case of the united Brethren of Bohemia would come under consideration who concluding the whole Papacy to be purely Antichristian could not allow of the Ordination of their Ministers by any in communion with it and yet being perswaded of a necessity of continuing of that Ordinance in a way of succession sent some to the Greek and Armenian Churches who observing
of his institutions ceaseth or that he doth not now dispense the gifts and graces of his Spirit to render them usefull is a difficult taske for any man to undertake to evince There is indeed in the institutions of Christ much that answers a naturall principle in men who are on many accounts formed and fitted for society A Confederation and consultation to carrie on any designe wherein the concernment of the individualls doth lye within such bounds and in such order as lyes in a ready way to the end aymed at is exceeding suitable to the principles whereby we are acted and guided as men But he that would hence conclude that there is no more but this and the acting of these principles in this Church constitution whereof we speake and that therefore men may be cast into any prudentiall forme or appoint other wayes and formes of it then those mentioned in the Scripture as appointed and owned takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society are commanded by the Law of nature and therefore allowed of and approved only by Christ so to be wholy morall and to have nothing of instituted worship in them and also he must know that when on that supposition he hath given a probable Reason why never any persons in the world fixed on such societies in all Essentiall things as those seeing they are Naturall that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them then those who make them of pure institution all whose circumstances cannot be derived from themselves as those of things purely morall may But this is not of my present consideration 2. Nor shall I consider whether perpetuity be a property of the Church of Christ in this sence that is not whether a Church that was once so may cease to be so which it is known I plead for in the instance of the Church of Rome not to mention others but whether by vertue of any promise of Christ there shall alwayes be somewhere in the world a visible Church visibly celebrating his Ordinances Luc. 1. 33. He shall raigne over the house of Jacob for ever and of his Kingdome there shall be no end is pleaded to this purpose But that any more but the spirituall raigne of Christ in his Catholick Church is there intended is not proved Mat. 16. 18. upon this Rock will I build my Church is also urged but to intend any but true Believers and that as such in that promise is wholly to enervate it and to take away its force and efficacy Mat. 18. 18 20. declares the presence of Christ with his Church where ever it be not that a Church in the regard treated of shall be To the same purpose are other expressions in the Scripture As I will not deny this in Generall so I am unsatisfyed as to any particular instance for the making of it good It is said that true Churches were at first planted in England how then or by what means did they cease so to be How or by what Act did God unchurch them They did it themselves Meritoriously by Apostacy and Idolatry God Legally by his Institution of a Law of rejection of such Churches If any shall aske How then is it possible that any such Churches should be raised a new I say that the Catholick Church mysticall and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyne in such a Society as those now spoken of according to the Institution of Christ is a person delighting in needlesse scruples Christ hath promised that where two or three are gathered together in his name he will be in the midst of them Mat. 18. 20. It is now supposed with some hope to have it granted that the Scripture being the power of God to Salvation hath Rom. 1. 16. a sufficient efficacy and energie in it selfe as to its own kind for the conversion of Soules yea let us till opposition be made to it take it for granted that by that force and efficacy it doth mainly and principally evince its own Divinity or divine Originall Those who are contented for the honour of that word which God delighteth to magnify to grant this Supposition will not I hope think it impossible that though all Church state should cease in any place and yet the Scripture by the providence of God be there in the hand of individualls preserved two or three should be called converted and regenerated by it For my part I think he that questions it must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us with which sort of men I doe not now deale I aske whether these converted persons may nor possibly come together or assemble themselves in the name of Jesus may they not upon his command and in Expectation of the accomplishment of his promise so come together with Resolution to doe his will and to exhort one another thereto Zech. 3. 10. Mal. 3. 10. Truly I believe they may in what part of the world soever their lot is fallen Here lye all the difficulties whether being come together in the name of Christ they may doe what he hath commanded them or no whether they may exhort and stirre up one another to doe the will of Christ Most certain it is that Christ will give them his presence therewithall his Authority for the performance of any duty that he requireth at their hands Were not men angry troubled and disappointed there would be little difficulty in this businesse But of this elsewhere 3. Upon this supposition that particular Churches are Institutions of Jesus Christ which is granted by all with whom I have to doe I proceed to make enquiry into their Vnion and Communion that so we may know wherein the bonds of them doe consist 1. There is a double foundation fountain or cause of the Vnion of such a Church the one externall procuring commanding the other internall inciting directing assisting The first is the Institution of Jesus Christ before mentioned requiring Peace and Order Vnion Consent and Agreement in and among all the members of such a Church all to be regulated ordered and bounded by the Rules Laws Prescripts which from him they have received for their walking in those Societies The Latter is that Love without dissimulation which alwaies is or which alwaies ought to be between all the members of such a Church exerting it selfe in their respective duties one towards another in that holy combination whereunto they are called and enter'd for the Worship of God whether they are those which lye in the levell of the equality of their common interest of being Church-members or those which are required of them in the severall differences whereby on any account whatever they are distinguished one from another
amongst themselves for love is the bond of perfectnesse Col. 3. 14. Hence then it appears what is the Vnion of such a Church and what is the communion to be observed therein by the appointment of Jesus Christ The joynt consent of all the members of it in obedience to the command of Christ from a principle of Love to walk together in the universall celebration of all the Ordinances of the worship of God instituted and appointed to be celebrated in such a Church and to performe all the duties and offices of Love which in reference to one another in their respective stations and places are by God required of them and doing so accordingly See Phil. 2. 1 2 3. cap. 4. 1 2 3. 1 Cor 1. 10. 2 Cor. 13. 11. Rom. 15. 5. Whereas there are in these Churches some Rulers some Ruled some eyes some hands in this Body some parts visibly comely some uncomely upon the account of that variety of gifts and graces which is distributed to them in the performance of duties regard is to be had to all the particular Rules that are given with respect to men in their severall places and distributions Herein doth the Vnion of a particular Church consist herein have the members of it communion among themselves and with the whole 4. I shall farther grant and adde hereunto Over and above the Vnion that is between thâ— members of severall particular Churches by vertue of their interest in the Church Catholick which draws after it a necessity of the occasionall exercise of duties of Love one towards another and that Communion they have as members of the generall Church visible in the profession of the Faith once delivered unto the Saints There is a Communion also to be observed between these Churches as such which is sometimes or may be exerted in their Assemblies by their Delegates for declaring the sense and determining things of joynt concernment unto them Whether there ought to be an ordinary combination of the Officers of these Churches invested with the Power for the disposall of things Persons that concerne one or more of them in severall subordinations by the institution of Christ as it is not my judgement that so there is so it belongs not unto my present undertaking at all to debate That which alone remaines to be done is to consider what is our concernment as to the breach of this Vnion which we professe to be appointed by Jesus Christ and that both as we are Protestants as also farther differenced according to the intimations given at the entrance of this Discourse What hath already been delivered about the nature of Schisme and the Scripture Notion of it might well suffice as to our Vindication in this businesse from any charge that we are or seem obnoxious unto But because I have noâ— reason to suppose that some men will be so favourable unto us as to take paines for the improvement of principles though in themselves clearely evinced on our behalfe The application of them to some present cases with the removall of objections that lye against my intendment must be farther added Some things there are which upon what hath been spoken I shall assume and suppose as granted in Thesi untill I see them otherwise disproved then as yet I have done Of these the first is That the departing or secession of any man or men from any particular Church as to that communion which is peculiar to such a Church which he or they have had therewith is no where called Schisme nor is so in the nature of the thing it selfe as the generall signification of the word is restrained by its Scripture use but is a thing to be judged receive a little according to the causes and circumstances of it 2. One Churches refusing to hold that communion with another which ought to be between them is not Schisme properly so called 3. The departure of any man or men from the Society or Communion of any Church whatever so it be done without strife variance judging and condemning of others because according to the light of their Consciences they cannot in all things in them worship God according to his minde cannot be rendred evill but from circumstances taken from the persons so doing or the way and manner whereby and wherein they doe it Unto these I adde that if any one can shew and evince that we have departed from and left the communion of any particular Church of Christ with which we ought to walke according to the order above mentioned or have disturbed and broken the Order and Vnion of Christs Institution wherein we are or were inwrapped we put our selves on the mercy of our judges The Consideration of what is the charge on any of us on this account was the first thing aymed at in this Discourse and as it was necessary from the Rules of the method wherein I have proceeded comes now in the last place to be put to the issue and triall which it shall in the Next Chapter CHAP. VIII Of the Church of England The charge of Schisme in the name thereof Proposed and considered Severall considerations of the Church of England In what sence we were members of it Of Anabaptisme The subjection due to Bishops Their power examined It s orginall in this Nation Of the Ministeriall power of Bishops It s present continuance Of the Church of England what it is It s description Forme peculiar and constitutive Answer to the charge of Schisme on separation from it in its Episcopall constitution How and by what means it was taken away Things necessary to the constitution of such a Church proposed and offered to proofe The second way of constituting a nationall Church Considered Principles agreed on and consented unto between the parties at variance on this account Judgement of Amiraldus in this case Inferences from the common principles before consented unto The case of Schisme in reference to a Nationall Church in the last sense debated Of particular Churches and separation from them On what accounts Justifiable No necessity of joyning to this or that Separation from some so called required Of the Church of Corinth The duty of its members Austins Judgement of the practice of Elijah The last objection waved Inferences upon the whole THat which first presents it selfe is a plea against us in the name of the Church of England and those intrusted with the Reiglment thereof as it was setled and established some yeares since the summe whereof if I mistake not amounts to thus much You were sometimes members and Children of the Church of England lived in the communion thereof professing obedience thereunto according to its Rules and Canons you were in an orderly subjection to the Arcsh-Bishops Bishops and those acting under them in the Hierarchie who were officers of that Church in that Church you were baptized and joyned in the outward worship celebrated therein but you have now voluntarily